The Empty Tomb: Inadequate Alternative Explanations. BADR Part 8

The Empty Tomb: Inadequate Alternative Explanations. BADR Part 8

Question – Critics have offered other theories to explain the empty tomb of Jesus. Why are these alternative theories not plausible?

1) Swoon or Apparent Death Theory: Jesus did not die.
But the Roman executioners were “professionals” who were thorough in verifying Jesus’ death.

2) Conspiracy & Theft Theory: The disciples stole the body and claimed that He rose from the dead.
But conspiracy is always executed for selfish advantage and the disciples were persecuted and imprisoned for their claims. Conspiracy theory about the resurrection violates all known psychological laws of lying.

3) Hallucination Theory: All of Christ’s post-resurrection appearances were really hallucinations.
But hallucination only visits the prepared mind. The disciples were not psychologically predisposed and did not expect Jesus to rise from the dead. Critics only needed to point to the body of Jesus in his tomb to refute the disciples.

You can view the video at:
The Empty Tomb: Inadequate Alternative Explanations. BADR Part 8

Next video – Harmonizing Alleged Discrepancies Between the Resurrection Accounts of the Four Gospels. BADR 9

Converging Historical Evidence for the Empty Tomb of Jesus. BADR 7

Converging Historical Evidence for the Empty Tomb of Jesus. BADR 7

Question: What are the facts surrounding the resurrection of Jesus?
The converging historical evidence and argument for the empty tomb is compelling.

1) Jesus was dead – crucified.
2) The disciples did not expect Jesus to die and were not prepared when it happened.
3) The transformation of the disciples from despair to confidence & certainty.
4) The tomb was empty
5) The disciples proclaimed the resurrection of Jesus in Jerusalem where critics could easily verify or refute the disciples’ testimony.

You can view the video at:
Converging Historical Evidence for the Empty Tomb of Jesus. BADR 7

Identity in Christ and the Quest for Authenticity

“Let me know you, for you are the God who knows me; let me recognize you as you have recognized me.” (Augustine, Confessions x.1)

Personal identity in the modern world is commonly premised on the idea of expressive individualism, that is, the idea that we find our true self by listening to our inner voice to discover and articulate our personal identity. Instead of conforming to social conventions, we give expression to our feelings and desires in order to become authentic. As noted in the previous post, expressive individualism is the underlying philosophy of the LGBT sexual revolution. [Re: The Triumph of the Therapeutic and the LGBTQ Sexual Revolution]

However, Charles Taylor warns that “taking authenticity to be the sole or chief criterion for human behavior and the main way to direct our lives raises significant concerns. The urge to self-fulfillment can lead to a shallow and destructive narcissism. And on its own, the urge to be true to ourselves ignores the social fabric of our existence. Relationships can easily become disposable if they stand in the way of self-expression: “Our ties to others, as well as external moral demands, can easily be in conflict with our personal development.” Continue reading “Identity in Christ and the Quest for Authenticity”

Authenticity and Coherence of Gospel Witnesses – The Resurrection Evidence is Well-Founded. BADR Part 6

Authenticity and Coherence of Gospel Witnesses – The Resurrection Evidence is Well-Founded. Badr Part 6

Kairos Podcast Series 8: Biblical Anthropology, Death and Resurrection (BADR Part 6)

Questions: Are the testimony of the eyewitnesses and the historical records in the NT credible? What criteria are used to evaluate the credibility of the NT accounts of the resurrection?

Aristotle’s dictum – Benefit of doubt must be given to the document itself, not arrogated by the critic to himself – listen to the text first & not simply assume fraud or error unless proven factual inaccuracies.

1. Variety of sources: multiple attestations
A variety of sources in the New Testament testify to the empty tomb: Matthew 28:11–15 (the M material special to Matthew); Mark 16:1–8; Luke 24:1–12; John 20:11–18.
There is a complex unified story shared between the gospels even though the authors wrote their respective accounts based on data gathered from different witnesses.

2. No legendary accretions. No developed theological reflection points to accounts situated in the early phase of Christianity. Evidence of honesty and integrity of witnesses– No glossing over disciples’ weaknesses, women as central witnesses to the Resurrection.

3. Pointers to authenticity – austere records, natural cohesion – the witnesses unintentionally confirm, corroborate one another. The gospels display incidental undesigned coincidences.

You can view the video at – Authenticity and Coherence of Gospel Witnesses – The Resurrection Evidence is Well-Founded.

 

The Problem With Arminian Middle Knowledge

Some young Calvinists I know are not sure how to respond to their friends who reject the Calvinist doctrine of God’s foreknowledge and predestination with a self-assured declaration, “No thanks, Calvinist predestination is theologically and logically problematic. I prefer Luis de Molina’s teaching of the “scientia media or middle knowledge as it is more coherent and persuasive.” These young Calvinists become unsettled and feel intimidated by the unfamiliar terminology thrown at them. However, a simple question would dispel the Molinist’s aura of sophistication. “As a Molinist, are you then a Jesuit or an Arminian? Since you are Protestant, I conclude that you are basically rebranding old-time Arminianism by using exotic language, granted that the idea of a divine middle knowledge is at the heart and soul of the Arminian view.”

This being clarified, we can focus on the theological problem with Arminian middle knowledge. To begin, classical theology referred to two kinds of divine knowledge: Continue reading “The Problem With Arminian Middle Knowledge”

Resurrection of Christ as Fulfilment of God’s Covenant Promise of Salvation. BADR Part 5

Resurrection of Christ as Fulfilment of OT Prophecy of Salvation. BADR 5

Kairos Podcast Series 8: Biblical Anthropology, Death and Resurrection (BADR Part 5)

Question: How is the hope of Israel that believers will be resurrected and enjoy the eternal presence of God related to the resurrection of Christ?

God’s covenant was the promise and fulfillment of Israel’s hope of resurrection:
1) God’s promise of covenantal inheritance in his covenant with Abraham and his descendants. “And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you” (Gen. 17:7).

2) The qualifier “everlasting covenant to be God to you and to your offspring” points to the eternal salvation of the person who believed in God. “God is everlasting, the promised inheritance under the covenant consists of reconciliation to this eternal God, and it is therefore only to be expected that God’s elect should continue to exist in fellowship with Him.” (Barton Payne)

3) The resurrection of Christ is fulfilment of God’s covenant promise of salvation. The everlasting covenant promise and eschatological hope of Israel is the necessary framework to understand Christ’s resurrection. Conversely, Christ’s resurrection proleptically realized the eschatological promise of the covenant.

Acts 2: 23-24 The keynote in Peter’s first sermon on the day of Pentecost: “this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.” // Psa. 16:8-11

Acts 2: 27 – “For you will not abandon my soul to Hades, or let your Holy One see corruption. Peter saw this fulfilled literally in Jesus’ resurrection from the grave after only three days. He died as the Scriptures revealed He would (according to the Scriptures)”.

You can view the video at –
Resurrection of Christ as Fulfilment of OT Prophecy of Salvation. BADR 5

The Soul Between Death and Resurrection (the Intermediate State). Section 2. (BADR Part 4)


The Soul Between Death and Resurrection (the Intermediate State). Section 2
Kairos Podcast Series 8: Biblical Anthropology, Death and Resurrection (BADR Part 4)

Question: In the light of the terrifying prospect of Sheol awaiting the dead, what led Israel to believe in the resurrection of the dead? What is the basis for Israel’s hope (Dan. 12:2-3)?

A. The OT gives two reasons. First, the OT affirms that Yahweh is the living God (Psa. 18:46; Jer. 23:36; Hos. 1:10). With the ever living God, death cannot be the sovereign power in the universe. Second, God’s reign of righteousness and justice extends even to Sheol (Job 26:6; Psa. 139:8; Prov. 15:11; Amos 9:2). Vindication will come at the final resurrection where the wicked will be punished and the righteous will be rewarded (Dan. 12:2). Continue reading “The Soul Between Death and Resurrection (the Intermediate State). Section 2. (BADR Part 4)”

The Soul Between Death and Resurrection (the Intermediate State). (BADR Part 3)

The Soul Between Death and Resurrection (the Intermediate State). (BADR Part 3)
Kairos Podcast Series 8: Biblical Anthropology, Death and Resurrection – BADR Part 3

Question: Some scholars believe that the Bible teaches not dualism but monism. Can you explain the competing view of monism?

Death involves disintegration of a person’s vital power, cessation of bodily life, and separation of the body and the soul (nepeš): Gen. 35:18; 1 Kings 19:4). Does the soul continue to exist after the death of the person? The monist theologian’s answer is “no”.

Monism argues that according to the Bible, a human being is not divided into separate parts, i.e. body, soul, and spirit, but he exists as a unified or holistic self. The soul and the body are just different aspects of a person. Since existence entails bodily existence, there is no possibility of disembodied existence of the soul after death.

The purpose of this video is to show that monism contradicts the Bible which ascribes to the disembodied soul some forms of consciousness in the intermediate state between death and final resurrection.

You may view the video at:
The Soul Between Death and Resurrection (the Intermediate State). (BADR Part 3)

Related Post:
Old Testament Anthropology as “Dualistic Holism” or “Holistic Dualism”. (BADR Part 2)

Old Testament Anthropology as “Dualistic Holism” or “Holistic Dualism”. (BADR Part 2)

Old Testament Anthropology as “Dualistic Holism” or “Holistic Dualism”

𝐊𝐚𝐢𝐫𝐨𝐬 𝐏𝐨𝐝𝐜𝐚𝐬𝐭 𝐒𝐞𝐫𝐢𝐞𝐬 𝟖: 𝐁𝐢𝐛𝐥𝐢𝐜𝐚𝐥 𝐀𝐧𝐭𝐡𝐫𝐨𝐩𝐨𝐥𝐨𝐠𝐲, 𝐃𝐞𝐚𝐭𝐡 𝐚𝐧𝐝 𝐑𝐞𝐬𝐮𝐫𝐫𝐞𝐜𝐭𝐢𝐨𝐧 (𝐁𝐀𝐃𝐑 𝐏𝐚𝐫𝐭 𝟐)


𝐐𝐮𝐞𝐬𝐭𝐢𝐨𝐧: 𝐘𝐨𝐮 𝐝𝐞𝐟𝐞𝐧𝐝𝐞𝐝 𝐛𝐢𝐛𝐥𝐢𝐜𝐚𝐥 𝐝𝐮𝐚𝐥𝐢𝐬𝐦, 𝐚𝐧𝐝 𝐭𝐡𝐞𝐧 𝐲𝐨𝐮 𝐞𝐱𝐩𝐥𝐚𝐢𝐧𝐞𝐝 𝐭𝐡𝐚𝐭 𝐭𝐡𝐢𝐬 𝐯𝐢𝐞𝐰 𝐢𝐬 𝐡𝐨𝐥𝐢𝐬𝐭𝐢𝐜. 𝐇𝐨𝐰 𝐜𝐚𝐧 𝐭𝐡𝐞𝐬𝐞 𝐭𝐰𝐨 𝐯𝐢𝐞𝐰𝐬 𝐛𝐞 𝐜𝐨𝐧𝐬𝐢𝐬𝐭𝐞𝐧𝐭? \

While the Bible affirms anthropological dualism, it also views human beings holistically where all their psychosomatic faculties work together as an integrated unity. However, biblical holism differs from philosophical holism or physicalism which considers the organism or anthropological entity as comprising a single substance or stuff. In contrast, biblical “functional holism” recognizes the integration and interrelation of all the parts in the existence and proper operation of the whole, without assuming that each part would necessarily cease to function or disintegrate into nothingness if the whole were broken up. To conclude, OT anthropology is both dualistic and holistic. It may be described as either biblical “holistic-dualism” or “dualistic holism”.

The Triumph of the Therapeutic and the LGBTQ Sexual Revolution

Philosophical and Social Origins of Identity Politics and the LGBTQ Sexual Revolution. Part 3.

A. The Autonomous Self and Expressive Individualism
Recent Gallup surveys show that the number of people in the West who identify as LGBTQ and reject the heterosexual family in preference for “non-binary” sexual relationships is increasing. This extraordinary development is the culmination of a sequence of historical developments in the West beginning from the 17th century. This includes the decline of Judeo-Christian religion, the influence of the Enlightenment-Romantic philosophy of the autonomous self, the erosion of community relationships in secular society, and “expressive individualism”, the modern notion that one must be true to oneself to be authentic.1“Expressive individualism holds that each person has a unique core of feeling and intuition that should unfold or be expressed if individuality is to be realized…In the twentieth century, it shows affinities with the culture of psychotherapy.”Robert Bellah, Richard Madsen et. al, Habits of the Heart (Uni. California, 1985, 1996), pp. 333-334.

Historically, the individual in the West based his identity on his relationship with God and the community he belonged to. The role of religion and pastoral care was to help individuals to be integrated with their community. The good life required the individual to order his life in conformity to God’s created order, in accordance the mimetic view of life. But skeptical Enlightenment philosophy dispensed with the idea of God. Consequently, nature and social order became desacralized and may be manipulated and exploited to serve the welfare of individuals and society, in accordance with the poietic view of life. If there is no created order, then society and culture are merely social constructs, and if nature possesses no intrinsic meaning or purpose, then human beings must create meaning and moral values for themselves. This led in the emergence of the autonomous individual who defines for himself his moral values, and sets the goal of self-fulfillment on his own terms. Continue reading “The Triumph of the Therapeutic and the LGBTQ Sexual Revolution”

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    “Expressive individualism holds that each person has a unique core of feeling and intuition that should unfold or be expressed if individuality is to be realized…In the twentieth century, it shows affinities with the culture of psychotherapy.”Robert Bellah, Richard Madsen et. al, Habits of the Heart (Uni. California, 1985, 1996), pp. 333-334.